An-Nisa (The Women): Verses 60–61

Translation and Exegesis

Know that when the Almighty established in the first verse the obligation for all accountable persons to obey Allah and obey the Messenger, He mentioned in this verse that the hypocrites and those in whose hearts is a disease do not obey the Messenger nor are they content with his judgment. Rather, they desire the judgment of someone else. There are several issues in this verse:

The word za'm (زعم) has two linguistic forms. It is mostly used for speech that lacks certainty.

• Al-Layth said: The people of Arabic say, "So-and-so za'ama (claimed)" when they doubt him and do not know if he is lying or truthful. Thus, the interpretation of His saying: {This is for Allah, according to their claim} means "according to their false speech."
• Al-Asma'i said: Az-Zu'um refers to sheep whose fat content is unknown.
• Ibn al-'Arabi stated that za'm can be used for truth, citing the poetry of Umayyah ibn al-Salt:

  And I hold firmly that your Lord will fulfill what he za'ama (asserted).

Knowing this, we say: What is intended here by za'm is falsehood, because the verse was revealed concerning the hypocrites.

Several accounts are mentioned regarding the reasons for revelation:

First Account: Many commentators state that a man from the hypocrites quarreled with a man from the Jews. The Jew said: "Let Abu al-Qasim [the Prophet, peace be upon him] judge between us." The hypocrite said: "Let Ka'b ibn al-Ashraf judge between us." The reason for this was that the Messenger (PBUH) judged justly and did not accept bribes, whereas Ka'b ibn al-Ashraf was eager for bribes. The Jew was in the right, and the hypocrite was in the wrong. Therefore, the Jew desired judgment by the Prophet (PBUH), while the hypocrite wanted Ka'b ibn al-Ashraf.

When the Jew insisted, they went to the Prophet (PBUH). The Prophet (PBUH) ruled in favor of the Jew over the hypocrite. The hypocrite refused, saying: "I am not satisfied. Let us go to Abu Bakr." Abu Bakr (RA) also ruled for the Jew, but the hypocrite was still not satisfied. The hypocrite then said: "Let us go to Umar."

They went to Umar (RA). The Jew informed him that the Messenger (PBUH) and Abu Bakr had ruled against the hypocrite. Umar asked the hypocrite if this was true, and he confirmed. Umar said: "Wait, I have a need to attend to inside; I will finish and come out to you both." He entered, took his sword, came out, and struck the hypocrite until he was subdued, and the Jew fled.

The hypocrite's people came and complained about Umar to the Prophet (PBUH). The Prophet (PBUH) asked Umar about the story. Umar replied: "He rejected your judgment, O Messenger of Allah!" At that moment, Gabriel (peace be upon him) descended, saying: "He is Al-Fārūq (the one who distinguishes) between truth and falsehood." The Prophet (PBUH) then said to Umar: "You are Al-Fārūq." According to this account, the Tāghūt (idol/tyrant) is Ka'b ibn al-Ashraf.

Second Account: It is narrated that some Jews embraced Islam, and some among them became hypocrites. In the pre-Islamic era (Jahiliyyah), if a member of Banu Qurayzah killed a member of Banu Nadir, the killer would be executed, and a blood-money (diya) of one hundred sā' of dates would be taken. If a Nadiri killed a Qurayzi, there would be no execution, but sixty sā' of dates would be given as diya. Banu Nadir were considered more noble and were allies of the Aws tribe, while Banu Qurayzah were allies of the Khazraj tribe.

When the Prophet (PBUH) migrated to Medina, a Nadiri killed a Qurayzi. They disputed the matter. Banu Nadir claimed: "No retaliation is due from us; only sixty sā' of dates, according to our prior agreement." The Khazraj said: "This is the judgment of the Jahiliyyah! Today, we and you are brothers, our religion is one, and there is no distinction between us." Banu Nadir refused.

The hypocrites said: "Let us go to Abu Burdah al-Kāhin al-Aslami (the soothsayer)." The Muslims said: "Rather, let us go to the Messenger of Allah (PBUH)." The hypocrites refused and went to the soothsayer to judge between them. Then Allah revealed this verse. The Prophet (PBUH) invited the soothsayer to Islam, and he accepted. This is the view of Al-Saddi. According to this account, the Tāghūt is the soothsayer.

Third Account: Al-Hasan said: A Muslim man had a right against a hypocrite. The hypocrite invited him to an idol to which the people of the Jahiliyyah used to refer for judgment. There was a man standing there interpreting the nonsense coming from the idol. According to this view, the Tāghūt is that man (the interpreter).

Fourth Account: They used to refer matters to idols. Their method was to cast lots (qadāḥ) in the presence of the idol, and whatever the lots indicated, they would act upon it. According to this view, the Tāghūt is the idol itself.

Know that the commentators agree that this verse was revealed concerning some hypocrites. Abu Muslim added that the apparent meaning of the verse suggests the hypocrite was a People of the Book (Ahl al-Kitāb), such as a Jew who outwardly professed Islam hypocritically, because His saying: {They claim to believe in what was revealed to you and what was revealed before you} is fitting for such a hypocrite.

The purpose of the discourse is that some people desired to seek judgment from some people of transgression (ahl al-ṭughyān) and did not want to seek judgment from Muhammad (PBUH).

Al-Qadi said: Seeking judgment from this Tāghūt must be considered an act of disbelief (kufr), and being displeased with the judgment of Muhammad (PBUH) is disbelief. This is supported by several points:

1. First: Allah Almighty said: {They want to refer to the Tāghūt while they have been commanded to disbelieve in it}. This makes referring to the Tāghūt an act of believing in it, and there is no doubt that believing in Tāghūt is disbelief in Allah, just as disbelieving in Tāghūt is belief in Allah.
2. Second: His saying: {But no, by your Lord, they will not believe until they make you judge over what is disputed among them... and submit completely} (An-Nisa: 65). This is explicit in declaring one an unbeliever who is not satisfied with the judgment of the Messenger (PBUH).
3. Third: His saying: {So let those who oppose His command beware, lest a trial befall them or a painful punishment befall them} (An-Nur: 63). This indicates that opposing His command is a grave sin.

These verses demonstrate that whoever rejects any command of Allah or the command of the Messenger (PBUH) is outside the fold of Islam, whether they reject it due to doubt or rebellion. This validates the position taken by the Companions regarding the ruling of apostasy on those who withheld Zakāh, leading to their killing and the enslavement of their offspring.

The Mu'tazilites argue that His saying: {And Satan intends to lead them far astray} indicates that the disbelief of the disbeliever is neither created by Allah nor willed by Him. This is explained in several ways:

1. First: If Allah created the disbelief in the disbeliever and willed it from him, what influence would Satan have in the matter? If Satan has no influence, why is he blamed for it?
2. Second: Allah blames Satan because he wills this misguidance. If Allah were willing it, then He would be more deserving of blame, as whoever criticizes something and then does it himself is more deserving of censure, just as He says: {Grievous is it to Allah that you say what you do not do} (As-Saff: 3).
3. Third: The beginning of the verse is explicit in expressing astonishment at how they referred to the Tāghūt when they were commanded to disbelieve in it. If this referral were created by Allah, the astonishment would cease. One could simply say: "They did it because You created that action in them and willed it from them." Indeed, astonishment at this astonishment would be more appropriate, as the one who does something to others and then expresses surprise at their action is more deserving of surprise.

Know that the essence of this deduction relies on the method of praise or blame. We have previously established that we do not invalidate this method except through contradiction by certain knowledge and the compelling call (to the truth). And Allah knows best.

Then the Almighty said: {And when it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away from you with aversion.} There are two issues concerning this:

The first verse demonstrated the hypocrites' desire to seek judgment from the Tāghūt, while this verse shows their aversion to seeking judgment from the Messenger (PBUH).

Commentators state that the hypocrites turned away from the judgment of the Messenger (PBUH) because they were unjust (ẓālimūn). They knew that he would not accept bribes and would only judge according to what is right. It is also said that this aversion stemmed from their enmity toward the religion.

{you see the hypocrites turning away from you ṣudūdan} means they turn away from you. Mentioning the verbal noun (maṣdar) serves for emphasis and exaggeration, as if it were said: "They turned away with a turning away."

Verse 61

{Then how will it be when a disaster strikes them because of what their hands have put forth? Then they will come to you, swearing by Allah, "We intended nothing but good and reconciliation."}

{Those are the ones whom Allah knows what is in their hearts, so turn away from them and advise them and tell them concerning themselves a poignant word.}